“And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of God” (Revelation 15:1).

The “heaven” of the vision is evidently the symbolical heaven — the ecclesiastical, the religious world. The pouring out of these seven vials of the wrath of God is a symbolic description of the various aspects of the Divine judgments on the different organized systems of apostate Christendom, the seventh of which results in the complete overthrow of the same. Chapter 14:17–20 we have seen gives in symbol a brief sketch of the same judgments. The events portrayed in the symbols of the seventh vial are those relating to the very last closing judgment scenes of the age. It should be kept in mind that the events that mark the complete downfall of everything in Christendom that falsely bears the name of Christian are closely related to the events portrayed in the symbol of the treading of the winepress (Revelation 14:20), although the latter occurs in the land of Israel. These matters are described more fully in the seventh vial. The pouring out of the vials of the wrath of God are also a fulfillment of the predicted troubles and calamities threatened by the third symbolic angel (Chapter 14:9,10). These are to affect in a special manner the supporters or worshipers of the systems symbolized by the beast and his image.

We are not to suppose that these “vial” judgments are successive in their fulfillment in the sense of occurring in consecutive order; rather, close examination reveals that all except the seventh begin in a measure at nearly the same time and, as observed by Mr. Russell, continue contemporaneously with accumulative force and severity until the end:

“It is well to remember that one plague or evil goes on increasingly, after a second and third, etc., are added, until in the end the entire seven forms of evil will be operating simultaneously.”

A very important matter to settle in connection with the interpretation of these “seven last plagues” is the time when they are to have their fulfillment. It will be apparent that they cannot begin their fulfillment until all the anti-Christian systems, including the last one, that of the image of the beast, have come into existence. If we are correct in interpreting the “image of the beast” as the federated Protestant sects, surely we cannot look for the fulfillment of the plagues any earlier at least than the beginning of the organization of this federation. This beginning was accomplished in the formation of the Evangelical Alliance in 1846. Furthermore, we could not expect their fulfillment until the seventh trumpet begins to sound; for it is very evident that the seven last plagues are to be poured out when the seventh trumpet is sounding. This will be seen from the fact that when mention is made of the sounding of the seventh trumpet (Revelation 11:15–18), we read that the time of God’s wrath is come, which wrath is evidently portrayed in the seven last plagues. The seventh trumpet, however, is not only a trumpet of “woe,” but also a trumpet of blessing; it is associated with the impartation to the Lord’s people of a knowledge of the “Mystery of God” — the secret features of the Lord’s Plan of the election of the Church to heavenly glory, and of restitution for the world to earthly glory. The seventh trumpet is therefore both a “woe” trumpet and a blessing trumpet — to the beast and the image systems it is a “woe” trumpet or plague, to the true saints, a blessing.

Relationship of Ten Plagues of Egypt

There seems to be a correspondence between the plagues of Egypt and the seven last plagues of this vision. The ten plagues of Egypt would seem to correspond to the last three trumpets and the “seven last plagues” of the Revelation. The first three plagues of Egypt seem to correspond with the last three trumpets of the Revelation. The fifth, sixth, and seventh trumpets (the last three) are woes or plagues; likewise the seven vials are called plagues. The correspondence is this: The first three plagues or woes of Egypt affected all the land of Egypt, including the land of Goshen, where typical Israel dwelt. The fifth and sixth trumpets likewise affect both antitypical Israel and the world. The seventh trumpet is both a woe and a blessing trumpet — woes or seven plagues on the true Church’s enemies, and blessing and exemption from these woes for the true Church, or Israel of God. The Church are exempt, in that the outpouring of truth, imparting a correct knowledge of the Divine Plan, enables them to be delivered from and lifted above the errors of the false systems and thus to escape the “plagues.”

The position of the last members of the true Church, the overcomers, is portrayed in the vision which St. John beholds in connection with the vision of the seven angels having the seven last plagues — that of the victors on the glassy sea. This vision seems clearly to belong to the same period when the last plagues are being poured out. Six of the plagues seem to meet fulfillment before the glorification of all the Church class; the seventh after that event. The following from two noted writers is pertinent here:

“Here we see the importance of an understanding of the symbols of chapter 13; for unless we understood what those symbols [the beast and image] meant, we could not understand who is overcoming their influence. In this way God has made His Word self-interpreting. The understanding of one part or symbol is the key to an understanding of another. In harmony then with Revelation 13 we understand the overcomers here referred to [chapter 15:2–4] to be those Christians who are free from Papacy — the beast — and from organized sectarian Protestantism — the image — and from all who bear the characteristics of their number; that is, free to the extent that these have no influence over their actions, professions, or thoughts — free indeed.

“This serves, too, to show about when the plagues are due, and when this sea-of-glass condition may be reached; for if, as seems clear, the image was formed by the organization of the ‘Evangelical Alliance’ in 1846, then it is equally clear that the overcomers of the ‘image’ could not occupy this position of favor and exaltation prior to that date. This furnishes a general reason for believing that the plagues must commence this side of the date mentioned [1846], since it is during the pouring out of the plagues that the ‘overcomers’ occupy this condition upon the ‘sea of glass.’” (C. T. Russell)

Mr. Elliott, writing about twenty years before this writer, took precisely the same position regarding the “sea of glass” condition being contemporaneous with the “plagues.” He says:

“The harpers [of Revelation 15:2] must hence naturally be construed as servants of God living at the time of the vials’ outpouring, and spectators of the judgments contained in them. … It hardly accords with Apocalyptic usage, in these prophetic visions, to speak of God’s servants as victorious over an earthly enemy, except where victorious over him on the earthly scene, and before the world’s eyes; a case the direct reverse to that of the earlier of Christ’s saints under the beast’s reign in their day and generation. For of them it is stated, not that they conquered the beast, but that the beast conquered them (Revelation 13:7, 11:7); and their ultimate predicted victory over the beast upon this earthly scene, by the beast’s kingdom giving place to their Lord’s Kingdom, is declared in the very song of the harpers to be an event, at the time symbolized in the vision, still future. ‘For all nations shall come and worship before Thee…”¹

Last Three Trumpets Also Related

Concerning the correspondences between the plagues of Egypt and the seven last plagues of Revelation we have a further statement:

“The record is given of ten plagues upon Egypt, three of which came on both Egypt and Israel, but from the ‘seven last plagues’ all Israel were exempt. To appreciate fully the above statement, one must read six chapters in Exodus, beginning with the seventh. It is when the fourth plague is threatened that the Lord says: ‘I will sever in that day the land of Goshen, in which My people dwell, that no swarm of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. And I will put a division between My people and thy people; tomorrow shall this sign be.’ (Chapter 8:22, 23). [The antitype of this division, as all Bible students know, has been having its fulfillment for the last forty years and more. We would understand that this separating work is not one of gathering the Lord’s people while in the flesh into one organization or sect, but rather one of separating them from the plagues, by a knowledge of truth, or by their change to glory.]

(1) Mr. Elliott, understanding that the image of the beast is Papacy, makes the seven last plagues begin in 1799, which is manifestly erroneous.

“In describing the scenes associated with the deliverance of the Church down here, John the Revelator speaks of ‘seven last plagues’ also, which we may reasonably expect to stand in the order foreshadowed in the type. ‘Seven last plagues’ implies that others [the woe trumpets] preceded them, as in the type.”

In this same connection we submit a late utterance by Mr. Russell, which is in harmony with the above:

“The first three (of the Egyptian plagues) … appear to have been common to the Israelites as well as to the Egyptians, the land of Goshen being spared from the remaining seven plagues. During this series of plagues Pharaoh relented a little occasionally to the extent that he agreed that the males of the Hebrews should go forth, as requested, to sacrifice in the wilderness, the females and children being held as hostages for their return. But this brought out the answer that when they would go it must be all of them, including their cattle and herds, and to this Pharaoh would not hear, until Egypt was smitten with the tenth plague, and all the first-born of Egypt (humanity and animals) died; then he urged them to go. The chastisement was sufficient. So it will be in the end of the [present] time of trouble that is approaching, and which [time of trouble] is figuratively represented by these plagues, especially ‘the seven last plagues’ (Revelation 15).

“When the last plague [corresponding to the tenth of Egypt] has been poured out, as a vial of Divine wrath, ‘the powers that be’ will realize that it is useless to fight against God. And as Pharaoh and his people received a severe retributive punishment for every evil they had inflicted upon the Israelites, and as their first-born became retributive representatives of the Israelitish babes they had caused to be drowned in the Nile, so their flocks and herds, and the crops that were destroyed by the locusts and insects, etc., and all the troubles upon them, were retributive punishments for the unjust exactions made of the Israelites. So we may suppose that the great troubles and losses which will come upon ‘the powers that be’ of the present time, in the approaching trouble, will, in some sense or degree, be a retributive requirement — an offset for a not sufficiently benevolent and just treatment of many under their control in the present time, when the blessings and inventions of our day should be accruing more generally to the benefit of the masses.”

“It is well worthy of note that these first three (Egyptian) plagues were shared by the Israelites as well as by the Egyptians, but in the succeeding plagues, as Moses pointed out in advance, the Israelites were spared. The land of Goshen was protected.”

Let the reader carefully observe the significance of these statements and what is implied by them — that two of the ten plagues must have preceded the seventh trumpet, which the evidence shows is already sounding. This means of course that the fifth and sixth trumpets have finished their sounding. These affected both the world and the Lord’s people. Still further, let it be observed that while the seventh trumpet is the third of the woe (plague) trumpets, its fulfillment as a woe or plague can refer only to those features under it that relate to the “seven last plagues.” It was the understanding of Mr. Russell in 1882 that the first two “woes,” the fifth and sixth trumpets, met their fulfillment in Mohammedanism. We find nothing in his later writings in which he repudiated the statement then made.

Victors of the Glassy Sea

“And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glorify Thy name? for Thou only art holy: for all nations shall come and worship before Thee; for Thy judgments are made manifest” (Revelation 15:2–4).

We first inquire, What is the significance of the “glassy sea,” upon, beside, or above which the overcoming saints are seen standing? We believe that it will be not only of interest but of profit to the reader, as confirming the truthfulness of the progressive manner in which the visions of Revelation were understood as history unveiled them, to cite what other of God’s servants understood by this symbol.

Mr. Barnes interprets this “sea of glass” condition as being in heaven. His comment, written in 1850, is as follows:

“Stand on the sea of glass. That is before God. They are now seen in heaven, redeemed and triumphant.”

This, to us, seems incorrect. Mr. Elliott appears to have grasped much more clearly the true significance of the symbol—that it refers to a condition of God’s saints on this side of the veil; although his application in history seems incorrect. We quote from his quite lengthy discussion of the symbol written in 1860:

“We have to consider the scene on, or by, which the harping took place; viz., what seemed in the vision ‘as it were a glassy sea mingled with fire.’ And here thus much seems clear: that it was not the glassy sea-like expanse before the throne, described on the first opening of the Apocalyptic scene before St. John (Revelation 4:6); seeing that, had this been the case, the definite article [the] ought, according to the analogy of Apocalyptic usage, to have been prefixed to the word, on this present re-mention of it.”

After discussing this matter quite fully Mr. Elliott next says:

“Another thing equally evident is that the sea meant is not (so as some have supposed it) the brazen sea, or laver, of the old Jewish temple. In the Apocalyptic temple of vision there is not a hint of any such laver appearing represented. Moreover, how could that which was brazen be called glassy? Or wherefore changed into something glass-like in the Apocalyptic temple imagery? The fact is, that even on the first mention of the more common and notorious appurtenances of the old temple in the Apocalyptic temple-scene, the article is prefixed, according to another well-known rule of grammar, because of the notoriety of the thing to the Jewish observer: e.g., in regard to the brazen and the golden altar, the outer court, and the ark of the covenant (Revelation 6:9; 8:3; 11:2, 19). So that the absence of the article prefix in the case before us furnishes here too a further corroborative proof (notwithstanding the contrary views of various modern expositors) that the laver, or sea, of the old Jewish temple could not be intended. Thus the glassy sea in the passage before us would seem to have been nothing described elsewhere in Scripture as in the old Jewish temple; and nothing elsewhere as in the Apocalyptic temple of vision.”

Mr. Elliott next states that in his first study of the vision it seemed to him as though the symbol was drawn from the fiery appearance of the Red Sea in connection with Israel’s crossing the same. However, he says:

“After fully reconsidering the subject, I have come in fine to a strong impression that the symbol must be one borrowed from volcanic phenomena: the ‘glassy sea as it were mingled with fire,’ which was presented to St. John’s eye in vision, being a flood of vitrified rock and lava, spreading in destructive inundation over the territory of the anti-Christian beast, i.e., the mystic Egypt, as well as Babylon, of the Apocalyptic earth; and with the fire that fused it breaking forth continually from the mass, as from the glowing lava from Vesuvius: while the harpers, escaped triumphantly from out of his Egyptian domination, stood, with their harps, unharmed upon its edge.”

Saints Rejoicing Above the Sea of Trouble

The reader will bear in mind that Mr. Elliott is here explaining the symbol itself and not the fulfillment. The fulfillment he understands to refer to the fiery troubles in the world incidental to the pouring out of the vials of wrath, from which the saints of God escape because of their knowledge of the meaning of the judgments upon the false religious systems of earth. In regard to this he says: “The figure (symbol) is not unused in Scripture elsewhere in designating God’s fiery judgments.” The interpretation offered by Mr. Russell meets the requirements:

“Having then ascertained who these overcomers are, and about when they thus stand, we pass on to consider the ‘sea of glass mingled with fire,’ on which they stand. Sea, as heretofore explained, we understand to symbolize the masses of the people, and fire, the judgments, or trouble. We therefore interpret this to mean — the people in trouble, under the judgments of God. Above the troubled people are the overcomers — calm, serene, untroubled. Their position shows that their standing is by faith (Matthew 14:29). To the eye of faith all is transparent as glass.”

Our next inquiry is, What is represented by the song that is being sung by these overcomers of the systems symbolized by the beast and the image? The comment by the author last quoted is indeed a wonderful unfolding of this symbol. Writing in 1883, he said:

“These overcomers sing a song. A song symbolizes a beautiful and harmonious expression. It is the song of Moses and the Lamb. That is, the song or preaching of these overcomers is in perfect accord with the Law and the Gospel. It is the same which Jesus (the ‘Lamb’) taught, and which Moses taught in the Law and types. Not only does the description of the overcomers indicate that they are but a little fragment of the nominal Church, but the words of this song teach us the same — that the class who proclaim these things are few.

“The words of the song are given, or the leading points of the preaching which will be done by the overcomers — ‘Saying, Great and wonderful are Thy works, O Lord God, the Omnipotent.’ Alas! how few are sufficiently acquainted with God’s plans to recognize the fact that they are great and wonderful. Very few can sing this first note of the song, and fewer yet can sing it to its close. The second note is, ‘Righteous and true are Thy ways, O King of the nations.’ (Diaglott). Look at this; we can sing of the righteousness and justice of God’s dealing with the nations, since we have come to see how He has permitted evil and death to come upon all, as a lesson, to teach us to appreciate life and righteousness. We can see righteousness, justice, mercy, and love in God’s dealing, since we see in His Word that there is to be a ‘restitution of all things which God hath spoken by the mouth of all His holy Prophets since the world began.’ (Acts 3:21). Who, but those who see the restitution to be accomplished in the next age, could sing this part of the song? Not one; Christendom in general fears to think of God’s justice in dealing with the nations in general, the great majority of whom have gone down into death without any knowledge of the only name whereby we must be saved. The righteousness, and justice, and love of God’s dealing can be seen only by looking at the work of the next, as well as at that of the present and past ages. Yes indeed, we rejoice to proclaim to all who have an ‘ear to hear’ — Just and true are Jehovah’s ways in ruling the nations.

“The next note is in perfect harmony with the last — ‘Who shall not fear, O Lord, and glorify Thy name? since Thou alone art bountiful.’ Our great Creator’s every dealing is an act of favor — even the evil which man was permitted to bring upon himself is to be overruled for good; and we ask ourselves the question, Who shall not fear and glorify God when, in the coming age, His wonderful goodness is manifested, and when the knowledge of the Lord shall fill the whole earth? We would be inclined to believe that every one should praise His love everlastingly, were it not that Scripture clearly discloses a Second Death, which tells of some who will be accounted worthy of it.”

The Song — Glad Tidings of Great Joy for All People

“‘For all the nations shall come and worship in Thy presence, because Thy righteous acts are manifested.’ This is the last note of the song, and is full of force and meaning. How few are proclaiming, either publicly or privately, this part of the song. Some believe that many of the nations now dead are in a place of mental or physical torture, there to remain to all eternity. Others claim that they are dead, and will never again have life; others that those who are dead will be raised from death to pass a mock trial, and be destroyed. But how few can sing this song of restitution, declaring that all nations shall yet come from death, and shall worship their Lord and Redeemer, when brought to a knowledge of the Truth (1 Timothy 2:4). Even Sodom, a nation long since destroyed, shall come and worship (Ezekiel 16:48–63).

“Another symbol is the ‘harps of God.’ The song is sung in tune and harmony with the harps. The harp of God we believe to be the Bible, its many strings or chords are the Law, Prophets, Psalms, Gospels, etc. Many Christians have the ‘harp,’ but few have it so strung and tuned that they can bring forth harmony enough to accompany ‘the song of Moses and the Lamb.’ The overcomers have the harp well in hand — in fact, without it and the inspiration of its music, they never could have been overcomers. They have them tuned, too. How forcible this picture! Truly, it would have been incomplete without the harp of God.

“Another thought is suggested — the overcomers not only have the harp and know how to sing this song of restitution, but they do sing it. There are some of God’s children who have their harp considerably in tune, and who know the song, but who do not proclaim the Glad Tidings of coming restitution; they fear to face the opposition which this course would bring — the unpopularity which would attach to anything outside the religious rut of so-called orthodoxy. These are not among the overcomers; they have not yet gotten a victory over the influence of the beast and image; they are yet in some bondage. All of the overcomers sing the song. Each of us should inquire of our own hearts whether we are tuning our harps and singing this song. Now is the time.

“Many of the Lord’s dear children in mystic Babylon’s captivity have sat down beside her rivers so defiled by the mire of worldliness and error and wept when they remembered God’s favor to Zion in times past. They laid aside the harps of God, hanging them on the willows that weep over the grave of truth in Babylon. They that carried them away captive (the Babylon system) require of them a song and mirth, saying, ‘Sing us one of the songs of Zion.’ Yes, Babylon would like to see Zion’s captives happy beside her muddy streams; and in the midst of her worldliness, would like to hear an occasional song of Zion, that she might boast of the Lord’s favor. But ‘how shall the captive daughters of Zion sing the Lord’s song in a strange land?’ (Psalms 137:1–6). To all such we cry: Take down your harps from the willows; flee out of Babylon into full liberty of thought and expression; tune your harps and sing the song of Moses and the Lamb. Sing of God’s mighty love and the ‘restitution of all things which God hath spoken by the mouth of all His holy Prophets.’ …

“Yes, dear brethren and sisters, we have to some extent at least gotten the victory over the beast and his image, etc. The song is ours and we are singing it. Then tune up your harps, dearly beloved, and sing aloud our glad song of ‘Jubilee.’ Sing to your dear friends who love God, despite what seems to them His injustice. But if they will not hear, sing to the world. It will be a ‘bow of promise’ to them when they go further down into the time of trouble. And if you cannot do this, sing it loudly in your own heart. It will joy and comfort give you, to think of our Father’s love and realize that ‘His mercy endureth forever.’ (Psalms 136). It will open and warm your heart and enrich it with love, both for your Father and for those who are the objects of His care and love.

“All who are true Watchmen can at this time see clearly, as one man, and can together harmoniously sing the new song of Moses and the Lamb — the song of restitution, so clearly taught; not only in the Law of Moses, which was ‘a shadow of the good things to come,’ but also in the clearer revelations of the Lamb of God contained in the writings of the New Testament, saying, ‘Just and true are Thy ways.’ ‘All nations shall come and worship before Thee’ (Revelation 15:3,4). …

“And we are told the reason why so few can sing this song — that it is only for those to sing who have ‘gotten the victory over the beast and his image and his mark and the number of his name.’ These symbols, representing earthly institutions which now hinder and bind and enslave the Lord’s people to creeds, must be overcome by every soul that would hope to be able to appreciate this song, and to sing it in his daily life to others according to his opportunities. Those who try to sing this song while in Babylon find their mistake.”

God’s Saints Coming Out of the Temple

“And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened” (Revelation 15:5).

The opening of the “temple of the tabernacle of the testimony in heaven,” as revealed to St. John, should not be understood as a transaction taking place in heaven, the place of God’s abode, as some expositors teach; but rather that it is entirely pictorial, its symbols being drawn from the Jewish tabernacle or temple; and we believe it portrays one of the very important matters made known to the Lord’s consecrated of the Gospel harvest period — to those represented as having gotten the victory over the beast and his image. It is evidently designed to teach the discovery on the part of the Lord’s true saints of the significance of those things symbolized by the temple.

Let us examine first the expression, “the tabernacle of the testimony.” We discover that the same Greek phrase is found in Acts 7:44, and is there rendered in the Diaglott the same. The expression is that of Stephen. A careful examination of the words in their connection enables us to understand it as having reference to the tabernacle erected under Jehovah’s instructions, when the children of Israel were in the wilderness or desert. He says: “Our fathers had the tabernacle of the testimony in the desert, as He who spoke to Moses directed him to make it according to the pattern which he had seen.”

St. John further informs us that he saw this tabernacle of the testimony in heaven. The heaven referred to is the same heaven in which he saw the “seven angels having the seven last plagues” (verse 1) — the symbolical heavens, the religious or ecclesiastical heavens. He also tells us that he saw this tabernacle opened. St. John seems to represent the true Church at the time of the vision’s fulfillment. It seems designed, therefore, to teach that at the time the vision meets fulfillment, the Lord’s true saints would have disclosed to them the true significance of those things typified by the tabernacle of the testimony.

It is well to notice the relationship this vision sustains to others heretofore explained. We recall the vision of Revelation 13, where we are informed that besides other evil doings, the great anti-Christian system there portrayed “blasphemed God and His tabernacle and those who tabernacled in heaven.” The meaning is that this system had misrepresented and distorted God’s character, and His true tabernacle, the Church; not alone by defiling the truths concerning them, but also by claiming itself to be the true tabernacle — the Church of God.

We also recall the vision in which a command was given to St. John to “measure the temple of God,” etc. (Revelation 11:1). Briefly stated, the meaning of this measuring the temple and its worshipers and altar, etc., would be to “take a just estimate of what constitutes the true Church, as distinguished from all other associations of men; to institute a careful examination into the opinions in the Church on the subject of sacrifice or atonement — involving the whole question about the method of justification before God; and to take a correct estimate of what constitutes true membership in the Church; or to investigate with care the prevailing opinions about the qualifications for membership. This would find a fulfillment if there should arise a state of things in the Church in which it would be necessary to draw a line between those who properly constituted the Church and those who did not” (Albert Barnes). Such a state of things actually existed in the professed Church at the time the Reformation began, and this symbolic measuring may in a sense be said to have begun at that time. The vision under consideration, however, applies to the period in history when this symbolic measuring was concluded — namely, the present harvest period.

The expression, “after these things,” does not mean after in the sense of their fulfillment, but after St. John saw the vision of the “victors of the glassy sea,” mentioned by him in the preceding vision. The fact seems to be that the two visions are contemporaneous in their fulfillment.

“And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles” (Revelation 15:6).

It will be to the point in this connection to note two very striking correspondencies between this vision and that of the seventh trumpet (Revelation 11:15–19). The correspondence we notice first is that in both visions we have portrayed as opening to St. John’s sight the symbolical tabernacle or temple: “And the temple of God was opened in the heaven, and there was seen the ark of the Lord’s covenant in His temple” (Revelation 11:19). And in the vision under consideration: “And after these things I saw, and the temple of the tabernacle of the testimony in heaven was opened” (Revelation 15:5).

There can scarcely be any question that the two visions refer largely to the same thing and apply to the same time. Both occur in connection with the beginning of the sounding of the seventh trumpet; and both imply that during the whole period of Antichrist’s power and evil influence, the significance of this symbolical temple or tabernacle was misunderstood. This does not mean, however, that there were none called, or that none made their calling and election sure to the heavenly inheritance during the long period of the temple’s defilement. In the Divine overruling, all the truth and light necessary to the accomplishment of the Lord’s purpose in the call — the consecration and development of the heavenly class of joint-heirs of the Kingdom — has been permitted to shine.

The second correspondency is that stated in the words, “Thy wrath is come” (Revelation 11:18), evidently referring to the false religious systems of Christendom. This expression is doubtless a general statement of that which is more particularly described in the symbols of the seven last plagues, “for in them is filled up the wrath of God” (Revelation 15:1).

In regard to the general significance of angels, as employed in the Apocalypse, the following is to the point: “The mighty angels, messengers or agents of His power, are various, and may properly be understood as applying and including all the various agencies, animate and inanimate, which shall be used by our Lord in the overthrow of the evil systems of the present, and the chastisement of evil doers.” As the special part of the work that the “victors of the glassy sea” are to accomplish in connection with this destruction seems to be represented in this vision, we would therefore understand that the “seven angels” represent the living saints, those who had gotten the victory over the beast, and his image, and mark, etc. A difficulty in this is that the saints in their earthly state seem to do the work of smiting or destroying the false religious governments and religious systems. Would not this be out of harmony with our Lord’s instructions in regard to the work appointed for the Church of the Gospel Age?

In order to understand that this is only a seeming objection, it will be necessary to have in mind the two phases and stages of the work that is to accomplish the overthrow of the false religious systems. One phase is that of exposing the falsity of the claims, as also the errors of these false religious systems; the other has to do with the agencies used to destroy them. Both of these works are stated in the Scriptures as accomplished by the Lord. It is the first that is represented in this vision and in other places as the work of the saints. It will be the unfolding and disseminating of those Scriptures that describe the true Gospel of God, as well as those that expose the real condition of nominal Christianity, that is the work described as being accomplished by the living saints of the closing years of the age. This is in perfect harmony with other Scriptures that describe these judgments of God. The words of St. Paul in 2 Thessalonians 2:8, “Whom the Lord shall consume with the spirit of His mouth [that is, by the proclamation of His Truth], and destroy with the brightness [bright-shining] of His coming [presence],” is one of these, and evidently means that the truth on all matters in this day of “increased knowledge” will expose the false claims of these systems, and thus cause their destruction — not by God’s “little flock,” but by His “great army” (Joel 2:1–11) — the rising masses, the “sea” class. In this connection let us consider the following:

“The next thing shown to John is the coming of the seven messengers out of the temple to pour out the plagues. [Revelation 15:6.] Since it is the saints who are ‘to execute the judgments written’ (Psalms 149:9), we interpret these ‘seven angels’ to mean the saints — the living saints, they being the representatives or active agents of the entire anointed company — as ‘the feet of him.’ It is the feet, or last part, who sing the restitution song of Moses and the Lamb, above the sea mingled with fire. ‘How beautiful are the feet of him that bringeth good tidings, that publisheth peace, that saith unto Zion, Thy God reigneth.’ (Isaiah 52:7). These same feet, as representatives on earth of the entire Body, are to pour out the seven vials, or be associated more or less directly with the judgments coming” (C. T. Russell). The temple from which they come out is the nominal, in other words the professing, but now rejected Church of the harvest or end of the age.

These seven angels are represented as “clothed in white linen,” that is, clothed in the righteousness of Christ, justified by His blood. They are also represented as “encircled about the breasts with golden girdles.” The girdle is the symbol of servitude; the gold of divinity. The meaning seems to be that as servants of God, they have a Divine message to give.

Seven Vials Full of Wrath

“And one of the four beasts gave unto the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever” (Revelation 15:7).

The use of vials or cups as symbols of God’s wrath is not uncommon in Scripture, and an examination of those texts where they are used enables us to form a correct understanding of their meaning in this vision. In Isaiah 51:17, this symbol of a “cup of wrath” is presented with much forceful meaning. “Jerusalem is represented figuratively as staggering under the effects of [drinking] it, destitute of that assistance which she might expect from her own children, not one of them being able to support or lead her.” Another writer, Lowth, thus describes the symbol of a “cup of wrath”:

“As the evil which happens to men is the effect of God’s justice and severity, and the good that happens to them is the effect of His bounty and goodness, therefore in the sacred writings, the one is represented by a cup of wrath, and the other under the symbol of a cup of salvation.”

In Jeremiah 25:15, we have another use of this symbol in which God is represented as saying to Jeremiah: “Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me.” The meaning of these symbolic words is that God was about to send heavy judgments upon the nations who were the objects of His displeasure. “The Prophet who announced them is considered as acting the part of a cup-bearer, carrying the cup round to those who were appointed to drink of it, the effects of which were to appear in the intoxication; that is, in the terror and desolation that should prevail among them. It is not to be imagined that the Prophet went round in person to all the nations and kings here enumerated, but that he did so in a vision, or else he actually did what is figuratively designed; that is, he publicly announced the judgments of God, severally against them, as we find in chapters 46–51 inclusive, and which the seventy [Septuagint translators] have introduced in this place.”

In the light of these Scriptures, the cup and its contents seem to represent calamitous effects of God’s wrath as manifested or displayed in the execution of His judgments upon His enemies. God Himself was the primal cause; Jeremiah was the one called and chosen by Him to make the announcement of this judgment-wrath; and other agencies were used to accomplish the work of execution. This seems to be the meaning of these seven vial judgments: God, as represented in Christ, is the primal cause; the living saints of the harvest time make the announcement; and various other agencies execute them.

Applying the meaning of the symbols as used by Isaiah and Jeremiah to St. John’s vision, we would understand that the vials and the plagues contained therein represent similarly the calamitous effects of God’s wrath as manifested in the execution of His judgments on the anti-Christian systems. Applying the same as illustrated in Jeremiah’s receiving at the hand of God the cup, signifying that he was the one called and chosen of God to make the announcement of this judgment-wrath, we would understand that the seven angels’ receiving at the hand of one of the living ones the seven vials of God’s wrath represents a similar transaction, the only difference being that in this case, instead of the symbol representing the call and choosing to be direct from God’s hand, as in the vision of Jeremiah, it is from the hand of the “living one,” which seems to be a personification of God’s attribute of Justice as manifested in the administration of His government. Mr. Barnes thus comments on this part of the vision:

“Which one of the four [living ones] is not mentioned. From the explanation given of the design of the representation of the ‘four beasts,’ or living creatures, in the Notes [Barnes’] on chapter 4:6,7, it would seem that the meaning here is, that the great principles of the Divine government would be illustrated in the events [the pouring out of the plagues] which are now to occur. In events that were so closely connected with the honor of God and the triumph of His cause on the earth, there was a propriety in the representation that these living creatures, symbolizing the great principles of the Divine administration, would be particularly interested.”

The number seven, mentioned in connection with both the angels and the vials of wrath, represents completeness, and is designed to show that the proclamation of the truths which expose the errors and false claims of the religious systems will have seven distinct phases or aspects. Though these plagues are administered separately and each begins at once to take effect, yet when the process is finished and the last one is inflicted, they will operate contemporaneously, and will finally cause the destruction of these systems and governments. The final act, however, will be executive; that is, it will be accomplished by Christ Himself and the glorified saints beyond the veil. It would seem that it will be at this latter stage of the judgments, under the seventh plague, that the Great Company, mentioned in Revelation 7:9, will finally recognize the hand of God.

“And the temple was filled with smoke from the glory of God, and from His power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” (Revelation 15:8).

The earlier expositors, as we have noted, nearly all interpret these temple symbols and their occurrences described in this vision (verses 5–8) as representing or symbolizing scenes in heaven, the place of God’s abode. The angels are interpreted by them to be literal, heavenly beings. They failed to see, at least in this vision, that its court and holy are employed as symbols, and describe the earthly conditions of the probationary Church. It was not until the early part of the harvest period, when God’s great Plan of Salvation began to be revealed in all its grandeur and beauty, that it became possible to clearly understand these types and shadows. Mr. Elliott, as will be seen by consulting his exposition, saw this in a measure, but failed to apprehend that when employed as symbols in the Revelation, the defiled condition of the holy was recognized and portrayed. Mr. Russell’s interpretation of this verse is one in perfect harmony with the types of the tabernacle and temple as representing certain features of the Plan of God; and also with the fact that a correct understanding of the Plan revealed the defiled condition of the holy, as pictured in the Revelation symbols. The fulfillment of this vision as forecast by him in 1882 is now a matter of history; thus his interpretation can be tested by the facts of history:

“When they [the seven angels] had all gone forth from the temple it was filled with smoke, so that none could enter it. The temple symbolizes the nominal Church. The coming of the messengers out of the temple symbolizes the coming of the overcomers out of the nominal Church. When all such have come out, the temple (Church) will be so full of smoke (confusion), that no man would care to go into it. It was ‘filled with smoke from the glory of God and from His power,’ that is, the glorious harmony and beauty of Truth as presented by the overcoming class shows the deformity and confusion of man-made creeds. As the Truth, though rejected, shines out with increasing glory, the whole nominal temple is seen to be full of smoke — confusion and darkness; and all who remain in it become so blinded by it, that they cannot see the glory of God either as displayed in His Word or its fulfillment in passing events.”

A reasonable explanation of the words, “No one was able to enter the temple, till the seven plagues were completed,” would be that no person who had a clear knowledge of the truth — no one who had “gotten the victory over the beast,” etc., could possibly unite with, or in any way give support to, these fallen religious systems. Indeed, no person of mature mind who exercised his reasoning faculties could subscribe to, or support in any way, the creeds of the false Church represented in the great mother and daughter systems. After the pouring out of the seven plagues, the true temple of truth will be opened to receive those who will then accept of the privilege of obtaining earthly glory — human perfection — in the Millennial Age, the times of restitution.